Happy New Year

I started this blog in December of 2013. I have now kept it for just over one year. There were good points and bad, high points and low. Thank you so much, readers, for coming to my blog. Overall, it's been an enormously valuable learning experience. 

My goals for 2015 are a little different. I am still a neophyte, to be sure, but I want my focus to be on doing rather than writing and thinking. I want to focus on incorporating religious and philosophical practices into my life--as a regular part of life--not as things that are external to ordinary life, that are held up in the air, observed from afar and intellectualized--not as things additional to daily life, but rather as things that are part of life in the same way that making dinner or going to work or exercising are parts of life.

To that end, I hope to apply Stoic thought more consistently and regularly. I will try to keep a Stoic journal--a private one--in a real notebook, not in an online blog. I hope to follow the Roman calendar for the whole year with regard to holidays, and also to do religious practices each day for the whole year. I hope to do rituals as properly as possible and to expand my reading of source material. I will try to learn more Latin, and I will try incorporate the new information I learn into my daily practices. If I can't achieve these goals with absolute, perfect consistency, that will be okay. One way to fail is to let the perfect kill the good. 

The thing about the future is--it's not ours to see. It's outside our control. Because of that, hope is a dangerous thing, to the extent that it causes us to feel miserable when reality doesn't meet our expectations. And reality sure has a way of doing that. Nonetheless, whatever happens, we live in a charmingly beautiful world. To be able to experience it--the passage of the seasons, the changing patterns of clouds, the choice we have at any moment to try and make those around us happy--among many, many other things--these are truly pleasures. With those thoughts in mind, I wish you a happy, lovely, and successful 2015. 

Meditations, Book IV, Section 6

Meditations, Book IV, Section 6:

Such and such things, from such and such causes, must of necessity proceed. He that would not have such things to happen, is as he that would have the fig-tree grow without any sap or moisture. In sum, remember this, that within a very little while, both thou and he shall both be dead, and after a little while more, not so much as your names and memories shall be remaining.

Meditations, Book IV, Section 5

Meditations, Book IV, Section 5:

As generation is, so also death, a secret of nature's wisdom: a mixture of elements, resolved into the same elements again, a thing surely which no man ought to be ashamed of: in a series of other fatal events and consequences, which a rational creature is subject unto, not improper or incongruous, nor contrary to the natural and proper constitution of man himself.

Meditations, Book IV, Section 4

Meditations, Book IV, Section 4:

If to understand and to be reasonable be common unto all men, then is that reason, for which we are termed reasonable, common unto all. If reason is general, then is that reason also, which prescribeth what is to be done and what not, common unto all. If that, then law. If law, then are we fellow-citizens. If so, then are we partners in some one commonweal. If so, then the world is as it were a city. For which other commonweal is it, that all men can be said to be members of? From this common city it is, that understanding, reason, and law is derived unto us, for from whence else? For as that which in me is earthly I have from some common earth; and that which is moist from some other element is imparted; as my breath and life hath its proper fountain; and that likewise which is dry and fiery in me: (for there is nothing which doth not proceed from something; as also there is nothing that can be reduced unto mere nothing) so also is there some common beginning from whence my understanding hath proceeded.

An alternative translation:

If our intellectual part is common, the reason also, in respect of which we are rational beings, is common: if this is so, common also is the reason which commands us what to do, and what not to do; if this is so, there is a common law also; if this is so, we are fellow-citizens; if this is so, we are members of some political community; if this is so, the world is in a manner a state. For of what other common political community will any one say that the whole human race are members? And from thence, from this common political community comes also our very intellectual faculty and reasoning faculty and our capacity for law; or whence do they come? For as my earthly part is a portion given to me from certain earth, and that which is watery from another element, and that which is hot and fiery from some peculiar source (for nothing comes out of that which is nothing, as nothing also returns to non-existence), so also the intellectual part comes from some source.

Meditations, Book IV, Section 3

I find this section to be very useful. Marcus here is agnostic on the nature of the universe, but says that the conclusion for how to live your life is the same. He points out how one should endure bad people, but also about how disputing or contending people all eventually die, how praise and blame are fickle and temporary, and if there is something that you hunger after, such as fame, that too is fleeting and will one day disappear.

Meditations, Book IV, Section 3:

They seek for themselves private retiring places, as country villages, the sea-shore, mountains; yea thou thyself art wont to long much after such places. But all this thou must know proceeds from simplicity in the highest degree. At what time soever thou wilt, it is in thy power to retire into thyself, and to be at rest, and free from all businesses. A man cannot any whither retire better than to his own soul; he especially who is beforehand provided of such things within, which whensoever he doth withdraw himself to look in, may presently afford unto him perfect ease and tranquillity. By tranquillity I understand a decent orderly disposition and carriage, free from all confusion and tumultuousness. Afford then thyself this retiring continually, and thereby refresh and renew thyself. Let these precepts be brief and fundamental, which as soon as thou dost call them to mind, may suffice thee to purge thy soul throughly, and to send thee away well pleased with those things whatsoever they be, which now again after this short withdrawing of thy soul into herself thou dost return unto. For what is it that thou art offended at? Can it be at the wickedness of men, when thou dost call to mind this conclusion, that all reasonable creatures are made one for another? and that it is part of justice to bear with them? and that it is against their wills that they offend? and how many already, who once likewise prosecuted their enmities, suspected, hated, and fiercely contended, are now long ago stretched out, and reduced unto ashes? It is time for thee to make an end. As for those things which among the common chances of the world happen unto thee as thy particular lot and portion, canst thou be displeased with any of them, when thou dost call that our ordinary dilemma to mind, either a providence, or Democritus his atoms; and with it, whatsoever we brought to prove that the whole world is as it were one city? And as for thy body, what canst thou fear, if thou dost consider that thy mind and understanding, when once it hath recollected itself, and knows its own power, hath in this life and breath (whether it run smoothly and gently, or whether harshly and rudely), no interest at all, but is altogether indifferent: and whatsoever else thou hast heard and assented unto concerning either pain or pleasure? But the care of thine honour and reputation will perchance distract thee? How can that be, if thou dost look back, and consider both how quickly all things that are, are forgotten, and what an immense chaos of eternity was before, and will follow after all things: and the vanity of praise, and the inconstancy and variableness of human judgments and opinions, and the narrowness of the place, wherein it is limited and circumscribed? For the whole earth is but as one point; and of it, this inhabited part of it, is but a very little part; and of this part, how many in number, and what manner of men are they, that will commend thee? What remains then, but that thou often put in practice this kind of retiring of thyself, to this little part of thyself; and above all things, keep thyself from distraction, and intend not anything vehemently, but be free and consider all things, as a man whose proper object is Virtue, as a man whose true nature is to be kind and sociable, as a citizen, as a mortal creature. Among other things, which to consider, and look into thou must use to withdraw thyself, let those two be among the most obvious and at hand. One, that the things or objects themselves reach not unto the soul, but stand without still and quiet, and that it is from the opinion only which is within, that all the tumult and all the trouble doth proceed. The next, that all these things, which now thou seest, shall within a very little while be changed, and be no more: and ever call to mind, how many changes and alterations in the world thou thyself hast already been an eyewitness of in thy time. This world is mere change, and this life, opinion.

An alternative translation:

Men seek retreats for themselves, houses in the country, sea-shores, and mountains; and thou too art wont to desire such things very much. But this is altogether a mark of the most common sort of men, for it is in thy power whenever thou shalt choose to retire into thyself. For nowhere either with more quiet or more freedom from trouble does a man retire than into his own soul, particularly when he has within him such thoughts that by looking into them he is immediately in perfect tranquility; and I affirm that tranquility is nothing else than the good ordering of the mind. Constantly then give to thyself this retreat, and renew thyself; and let thy principles be brief and fundamental, which, as soon as thou shalt recur to them, will be sufficient to cleanse the soul completely, and to send thee back free from all discontent with the things to which thou returnest. For with what art thou discontented? With the badness of men? Recall to thy mind this conclusion, that rational animals exist for one another, and that to endure is a part of justice, and that men do wrong involuntarily; and consider how many already, after mutual enmity, suspicion, hatred, and fighting, have been stretched dead, reduced to ashes; and be quiet at last.- But perhaps thou art dissatisfied with that which is assigned to thee out of the universe.- Recall to thy recollection this alternative; either there is providence or atoms, fortuitous concurrence of things; or remember the arguments by which it has been proved that the world is a kind of political community, and be quiet at last.- But perhaps corporeal things will still fasten upon thee.- Consider then further that the mind mingles not with the breath, whether moving gently or violently, when it has once drawn itself apart and discovered its own power, and think also of all that thou hast heard and assented to about pain and pleasure, and be quiet at last.- But perhaps the desire of the thing called fame will torment thee.- See how soon everything is forgotten, and look at the chaos of infinite time on each side of the present, and the emptiness of applause, and the changeableness and want of judgement in those who pretend to give praise, and the narrowness of the space within which it is circumscribed, and be quiet at last. For the whole earth is a point, and how small a nook in it is this thy dwelling, and how few are there in it, and what kind of people are they who will praise thee.

Meditations, Book IV, Section 2

Meditations, Book IV, Section 2:

Let nothing be done rashly, and at random, but all things according to the most exact and perfect rules of art.

Meditations, Book IV, Section 1

Meditations, Book IV, Section 1:

That inward mistress part of man if it be in its own true natural temper, is towards all worldly chances and events ever so disposed and affected, that it will easily turn and apply itself to that which may be, and is within its own power to compass, when that cannot be which at first it intended. For it never doth absolutely addict and apply itself to any one object, but whatsoever it is that it doth now intend and prosecute, it doth prosecute it with exception and reservation; so that whatsoever it is that falls out contrary to its first intentions, even that afterwards it makes its proper object. Even as the fire when it prevails upon those things that are in his way; by which things indeed a little fire would have been quenched, but a great fire doth soon turn to its own nature, and so consume whatsoever comes in his way: yea by those very things it is made greater and greater.

An alternative translation (in the public domain, so reproducible here):

That which rules within, when it is according to nature, is so affected with respect to the events which happen, that it always easily adapts itself to that which is and is presented to it. For it requires no definite material, but it moves towards its purpose, under certain conditions however; and it makes a material for itself out of that which opposes it, as fire lays hold of what falls into it, by which a small light would have been extinguished: but when the fire is strong, it soon appropriates to itself the matter which is heaped on it, and consumes it, and rises higher by means of this very material.

I understand this to mean that it is desirable to adapt oneself to the circumstances and make use of things that are both aligned with and opposed to your purpose.

Meditations, Book III, Section 17

Meditations, Book III, Section 17. This concludes Book III: 

To be capable of fancies and imaginations, is common to man and beast. To be violently drawn and moved by the lusts and desires of the soul, is proper to wild beasts and monsters, such as Phalaris and Nero were. To follow reason for ordinary duties and actions is common to them also, who believe not that there be any gods, and for their advantage would make no conscience to betray their own country; and who when once the doors be shut upon them, dare do anything. If therefore all things else be common to these likewise, it follows, that for a man to like and embrace all things that happen and are destinated unto him, and not to trouble and molest that spirit which is seated in the temple of his own breast, with a multitude of vain fancies and imaginations, but to keep him propitious and to obey him as a god, never either speaking anything contrary to truth, or doing anything contrary to justice, is the only true property of a good man. And such a one, though no man should believe that he liveth as he doth, either sincerely and conscionably, or cheerful and contentedly; yet is he neither with any man at all angry for it, nor diverted by it from the way that leadeth to the end of his life, through which a man must pass pure, ever ready to depart, and willing of himself without any compulsion to fit and accommodate himself to his proper lot and portion.

(Emphasis mine.)

Here is an alternative translation of the last sentence:

And if all men refuse to believe that he lives a simple, modest, and contented life, he is neither angry with any of them, nor does he deviate from the way which leads to the end of life, to which a man ought to come pure, tranquil, ready to depart, and without any compulsion perfectly reconciled to his lot.

(Emphasis also mine.)

Offering to Vesta

I made an offering of incense to Vesta. 

Yesterday was World AIDS Day. 

I have a something of a survivor's story to tell about celibacy, and how I believe it has saved me from catching HIV--and so saved my life. But not today. My story is in no way meant to belittle or disrespect the life stories of those who caught HIV. It is simply my story. 

Vesta is associated with celibacy, so I made the offering to her.

One of my New Year's resolutions will be to (1) study Roman religion harder; (2) do rituals more correctly and authentically; (3) follow the Roman calendar all year, if possible; and (4) to study Latin regularly. 

Choices & Labels

Take peace, for example. Just as an example. There's something about it when you see it. Something that you could never quite put your finger on. It's not really clear what it is. 

Go ahead. Try to define it. Whether you do so from a flat materialistic point of view, or whether you do so from a mechanistic animist point of view, if you are honest, you will run into conceptual difficulties, and your definition will be easy to dismantle. But yet, despite all that, there's something about it, isn't there? Is it an emergent property  of  human thought, and therefore an emergent property of life and therefore an emergent property of matter? If so, can it then be said to be an ultimate property of the universe prior to and beyond human conceptualizing of it? If it's then an ultimate property of the universe, what is it? 

The atheists might declare its realness to be something of an illusion because it is derivative from lower levels of reality. But that doesn't work because there's no reference point for realness. It seems to exist in its own right. The animists might declare it to be a spirit, but that's an analysis that surrenders itself to labels. What does "spirit" mean?

Moreover, piety towards qualities of the universe--piety as in formal or ritualized acts of awe, reverence, and gratitude toward the aspects of the universe that you value and cherish--is a response that seems to match the human psyche very well. It makes for a psychologically balanced life.   

This is the most honest approach to reality that I can come up with. I don't feel that this is related to any choices I've made. It's how things actually are, as best as I can tell. I don't feel a fool for being haunted by the nature of reality; I ought to be.

I also really don't mind if I fit into a religious label or not. Fitting into other people's religious labels should never be my goal. What I think is honestly real should come first; categorization should always come second. 

Meditations, Book III, Section 16

Meditations, Book III, Section 16:

To steal, to sow, to buy, to be at rest, to see what is to be done (which is not seen by the eyes, but by another kind of sight:) what these words mean, and how many ways to be understood, they do not understand. The body, the soul, the understanding. As the senses naturally belong to the body, and the desires and affections to the soul, so do the dogmata to the understanding.

An alternative translation:

They know not how many things are signified by the words stealing, sowing, buying, keeping quiet, seeing what ought to be done; for this is not effected by the eyes, but by another kind of vision. Body, soul, intelligence: to the body belong sensations, to the soul appetites, to the intelligence principles.

Into the Abyss

I watched Into the Abyss, a documentary film by Werner Herzog. It tells the tragic stories of the victims, survivors, and perpetrators of a triple homicide in the state of Texas, in the U.S.A. 

Throughout the film, you can sense Herzog's humaneness and intelligence. He expresses opinions in the course of talking to the people involved, but one never feels that the film itself demands a particular conclusion. The interviews are arranged such that the story seems to tell itself. 

There are several people Herzog talks to who display an authentic sagacity and life wisdom that can only have been gained through such tragic experience or such catastrophic mistakes. When they speak, there are no false notes. 

Minerva in Liverpool

A large statue of Minerva that crowns the dome on top of Liverpool town hall in the U.K. is being restored. 

Wisdom is certainly a good thing for city leaders to possess. 

Wikipedia says that the last formal act of the American Civil War happened at the Liverpool town hall when the commander of the C.S.S. Shenandoah surrendered it to the British government there in November 1865. 

Harmony at Thanksgiving

The Atlantic highlighted an article by Conor Friedersdorf that he wrote last year at this time about how it's better not to talk politics at Thanksgiving, but offers a more harmonious way of doing so if you decide to enter the fray anyway. The article is a good read. This is from the beginning:

On Thanksgiving, it's usually best if you don't talk politics. The subject tends to aggravate people, and it's very unlikely that anyone's mind will be changed. So don't do it. But if you must talk politics, how should it be done?

The idea in this preface--of not talking about politics at all--deserves some consideration. There might be wise and not-so-wise ways of going about this.

The least wise way that I can think of is to resolve not to say anything, no matter how provoked, and to hold in one's reaction by sheer mental strength. A likely result could be blowing up--a far worse outcome than simply engaging from the beginning. 

Stoicism and other traditions offer some useful methods for handling a situations like these:

1. Remembering that people like the relative that is annoying you are an inevitable part of the world, and you are no more able to avoid them than you are rainy days. You don't shake your fist at the sky when it rains, do you? You are entitled to a relative; that's all. Who's ever been entitled to a relative who thinks just like them? 

2. Assuming that, like most people, you believe that your political position is superior and more correct, remembering that you yourself required a formative period to arrive at the views you now hold, and your progress toward these beliefs was in part a product of your unique circumstances, encounters, and experiences, things which aren't necessarily available to other people. For your relatives' part, their own experiences and circumstances led them to think the way they do. You might say then, "It's natural for them to think like that, given the circumstances they were exposed to."

3. Remembering that you are always free to choose your emotional response to stimuli. I don't mean, as I said above, choosing not to express anger. I mean, choosing not to be angry at all. One of the great deceptions of life is that sensory input compels a particular emotional reaction. It does not. You need not be a slave of input, whiplashed around by whatever bothersome thing happens to enter your ears or eyes. 

4. Wishing things to be exactly as they are. This one might seem hard or strange, but if you stop for a moment and inwardly express the desire that whatever unpleasant thing is happening (in the form of a relative that is saying something provocative about politics) does happen, it is often very effective in lifting a sense of annoyance or grievance. Better still, it is often very liberating, in that it frees you up to see what is still within your control; in what ways you are free to act despite the provocation. So whereas formerly the annoying relative might have caused you to stew silently or become quiet and moody, now you might--after pausing to make your wish--brush off the provocation with ease and immediately notice an opportunity to smile and compliment another guest or the host. Quite a bit different than morose silence or a "ruined holiday"!

5. Taking satisfaction in not getting annoyed at trivial things, of which Thanksgiving political discussions are surely one. This is a form of remembering perspective. All eras pass and are replaced by new eras with new controversies. These are, in succession, further replaced by yet newer eras and so on. All humans, for their part, eventually die, and are replaced in turn by newer generations.  Do you remember witnessing controversies among adults, as a kid, and--not being emotionally invested in them yourself--wondering why they were so upset? Must you then re-enact, in your own generation, things that subsequent generations will be equally alienated from and think unimportant? Is it not better to remember perspective now and not get so upset? 

6. Noticing and acknowledging your thoughts and emotions while conversing with relatives. This is a way reducing the power of unwanted emotions and remaining detached from them. If you stand aside from your thoughts, as it were, and look back on them from a removed perspective, you realize that you don't have to identify with them. Your thoughts are not you. This is a form of Vipissana meditation and it may not be easy to understand at first. But once you no longer identify with your thoughts, a gap develops between thought and reaction, which may be just long enough to choose a different, non-reflexive response. 

7. Remembering, above all, that what people say isn't what offends you. It's your opinion about what people say that offends you. 

That's all I've got for now. Happy Thanksgiving!

Pax and Jesus

Peace, by George Herbert, a famous Christian poet whose life overlapped with William Shakespeare's, is a poem that I find significant in that it illustrates a point on which, though I respect Christianity very much, I must part ways with it. 

I would very much request that anyone who reads this understand that in this post, I am not criticizing Christianity--I am only telling how my own point of view differs.

The poem is about searching for peace. The speaker describes his quest in the form of a second-person address to a personified version of peace. This embodiment of peace in language--he uses a capital "P"--seems very similar to Roman religion, in that the personification serves as a vehicle for articulating a special aspect of the universe that isn't captured merely by the rote attaching of labels to features of reality, as we might do so in the contemporary era. The speaker of the poem doesn't specifically identify Pax the goddess, but the personification does so in its stead. 

The first three stanzas describe raised hopes in the search for peace in particular settings. Each time, the hopes are elevated only to be dashed. The "Peace" thought to be there turns out to be illusory. The remaining four stanzas are metaphorical descriptions of Jesus Christ, the twelve apostles, and the rise and spread of Christianity. The word peace again appears in the final stanza, but this time with a lowercase "p". Thus, upon the arrival of Christianity, peace is no longer personified, no longer deified, can no longer be spoken to or communicated with, has become an inanimate thing, a common noun.  Real peace, the author says, is only available through Jesus Christ.

I'm afraid this is a point on which I must part company with Christianity. 

I admire Christianity, but my opinions and feelings are different. That peace is only through Jesus--that has never been my intuition, and it also has never been my experience. Peace exists in a variety of life contexts: Peace sometimes prevails where specific human desires for peace are wholly absent. Peace sometimes appears in the complete absence of human beings. Peace is sometimes brought about by the planning, desire, or conscious intention of peace-seeking people. Peace often appears in non-Christian religious contexts. Peace is wherever it appears, however it appears, whenever it appears, and, if it appears due to the conscious actions of people, by whoever helps bring it about. 

I find the Roman conception of peace to be closer to my experience of reality. That being said, Jesus is a peace deity; I want him to receive respect, and I want his followers to be loved and to feel loved. 

Here's the poem: 

 

Peace

George Herbert

Sweet Peace, where dost thou dwell? I humbly crave,
Let me once know.
I sought thee in a secret cave,
And ask’d, if Peace were there.
A hollow winde did seem to answer, No:
Go seek elsewhere.

I did; and going did a rainbow note:
Surely, thought I,
This is the lace of Peaces coat:
I will search out the matter.
But while I lookt, the clouds immediately
Did break and scatter.

I went I to a garden, and did spy
A gallant flower,
The crown Imperiall: Sure, said I,
Peace at the root must dwell.
But when I digg’d, I saw a worm devoure
What show’d so well.

At length I met a rev’rend good old man:
Whom when of Peace
I did demand, he thus began;
There was a Prince of old
At Salem dwelt, who liv’d with good increase
Of flock and fold.

He sweetly liv’d; yet sweetnesse did not save
His life from foes.
But after death out of his grave
There sprang twelve stalks of wheat:
Which many wondring at, got some of those
To plant and set.

It prosper’d strangely, and did soon disperse
Through all the earth:
For they that taste it do rehearse,
That vertue lies therein;
A secret vertue bringing peace and mirth
By flight of sinne.

Take of this grain, which in my garden grows,
And grows for you;
Make bread of it: and that repose
And peace, which ev’ry where
With so much earnestnesse you do pursue
Is onely there.

Miguel Chevalier's Bust of Janus

French artist Miguel Chevalier has used 3D printing technology to create a voxelized bust of Janus. It is on display in Sao Paulo, Brazil. The Internet says that a voxel is a 3D pixel, so to voxelize means to enlarge in such a way as to make the voxels visible. 

A quote from the article says that Chevalier seeks to demonstrate with the piece that 3D printing technology--as a means of creating art--exists in unbroken succession with prior eras of art going back to the ancient world. 

Miguel Chevalier's web page is here.  

Saturnalia

Nice video from Discovery News of a classics professor from Loyola College explaining Saturnalia as the roots of Christmas. 

It's the Most Wonderful Time of the Year!

"For how many years shall this festival abide! Never shall age destroy so holy a day! While the hills of Latium remain and father Tiber, while thy Rome stands and the Capitol thou hast restored to the world, it shall continue."

I would say so, judging from the spreading of its modern incarnation, Christmas, even within my own lifetime. Did Christianity co-opt Saturnalia, or did Saturnalia co-opt Christianity? Sometimes it's really hard to tell. :)

Be of good cheer--it's the most wonderful time of the year! 

Historical Trauma Passed to Children

The New Republic has an interesting (and tragic) article by Judith Shulevitz about trauma from large-scale historical events being passed down biologically to children of the victims. The article discusses children of Khmer Rouge survivors, Lakota descendants of the U.S. government's treatment of the Lakota nation in the nineteenth century, including the Wounded Knee massacre, children of Holocaust survivors, as well as African Americans and Vietnam veterans. 

There's a lot here that needs to be sorted out. The article raises a great variety of questions. Whether the answers--if they are ever ultimately discovered--support my favorite theories about how to reduce psychological distress or not  (no matter if they don't), I hope that the children and descendants of people who experienced these events can find their way out of the dark places in which they currently find themselves.

The White Diamond

I strongly recommend The White Diamond, a documentary film from Werner Herzog. It's humanly paced, thoughtful, and kind.

Saved by Latin!

I'm not really stressed these days. Perhaps that's why I haven't been blogging. 

Something funny happened this evening, however. Maybe it's blog-worthy. I had to teach a chapter from a vocabulary book in this one particular class, which has only one student. He usually takes the book home with him, and I hadn't thought to ask him to leave it with me one time so I could prepare in advance for subsequent classes. Because of that, I didn't realize that there was an obscure English word in today's chapter that I wouldn't be able to remember the pronunciation of.

Well, I flubbed its pronunciation. :) Then, not to leave him with wrong information, I had to look up its proper pronunciation in the middle of the lesson, emphasize that my earlier pronunciation had been incorrect, and make sure that he remembered the correct one. It was kind of embarrassing.:) 

On the next page, however, there appeared a small section with some Latin words (to show the students the Latin roots of English words). These I was able to pronounce confidently, and that kind of made up for it all. 

Haha.. saved by Latin! :)

The Old Stoic, by Emily Bronte

The Old Stoic, by Emily Bronte. Some may quibble that this or that part of the poem fails to fit their conception of Stoicism. No matter. Just enjoy the poem:

Riches I hold in light esteem;
And Love I laugh to scorn;
And lust of fame was but a dream
That vanished with the morn:

And if I pray, the only prayer
That moves my lips for me
Is, "Leave the heart that now I bear,
And give me liberty!"

Yes, as my swift days near their goal,
'Tis all that I implore;
In life and death, a chainless soul,
With courage to endure.

Bedtime Prayer

Prayer for South Korea and North Korea; and then going west, for China, southeast Asia, India, Russia, Ukraine, for Africa and Europe, Latin America, Mexico, the United States, Canada, Oceania, including Australia and New Zealand. Did I forget anyone? For people working in Antarctica, too! 

May the gods bless each and every one.

Lots of love from Asia.

Good night.

T.  

Meditations, Book III, Section 15

Meditations, Book III, Section 15:

Be not deceived; for thou shalt never live to read thy moral commentaries, nor the acts of the famous Romans and Grecians; nor those excerpta from several books; all which thou hadst provided and laid up for thyself against thine old age. Hasten therefore to an end, and giving over all vain hopes, help thyself in time if thou carest for thyself, as thou oughtest to do.

Another translation:

No longer wander at hazard; for neither wilt thou read thy own memoirs, nor the acts of the ancient Romans and Hellenes, and the selections from books which thou wast reserving for thy old age. Hasten then to the end which thou hast before thee, and throwing away idle hopes, come to thy own aid, if thou carest at all for thyself, while it is in thy power. 

Good Night

I've been making hot grape juice with cinnamon and lemon juice. The recipe calls for nutmeg, but I didn't have any. This is a very delicious drink to have on a cool autumn night. 

I hope this day or night finds you happy and healthy. I will pray for the world before going to sleep.

Much love from Asia,
T. 

Meditations, Book III, Section 14

Meditations, Book III, Section 14:

As physicians and chirurgeons have always their instruments ready at hand for all sudden cures; so have thou always thy dogmata in a readiness for the knowledge of things, both divine and human: and whatsoever thou dost, even in the smallest things that thou dost, thou must ever remember that mutual relation, and connection that is between these two things divine, and things human. For without relation unto God, thou shalt never speed in any worldly actions; nor on the other side in any divine, without some respect had to things human.

Here's a different translation that uses the word "divine" instead of "God". Even if Marcus Aurelius believed in a demiurge, or a pantheistic demiurge, the meaning and associations of that are different than what is suggested by the word "God". Also, because Stoicism is about wisdom, not divine commands, I think the word "principles", found in the second translation, is more appropriate than "dogmata", which call to mind a set of brittle theological beliefs:

As physicians have always their instruments and knives ready for cases which suddenly require their skill, so do thou have principles ready for the understanding of things divine and human, and for doing everything, even the smallest, with a recollection of the bond which unites the divine and human to one another. For neither wilt thou do anything well which pertains to man without at the same time having a reference to things divine; nor the contrary.

Steve Jobs's Commencement Address

Steve Jobs's commencement address at Stanford University. Such good sense, from start to finish, in such simple and straightforward language.

Two Things Not to Lose

Two things not to lose:

1. Your sense of adventure, even about very ordinary things. Having a sense of adventure makes even the most mundane things fun, funny, and memorable.

2. Your smile. Some might say this is a groaner, but a friendly smile really does make a lot of tightness and stress in a situation evaporate.

My adventure for today? I'm on the phone and I'm about to board a train for Busan to attend a Toastmasters meeting. Have an adventurous day!

Something from Book IV

This is from Meditations. It's out of order from where I've been posting. I just happened to open up the e-reader on my phone today and see it, and it was eye catching enough that I wanted to post it. It is actually from Book IV, Section 41:  

Oh, wretched I, to whom this mischance happened! nay, happy I, to whom this thing being happened, I can continue without grief; neither wounded by that which is present, nor in fear of that which is to come. For as for this, it might have happened unto any man, but any man, having such a thing befallen him, could not have continued without grief. Why then should that rather be an unhappiness, than this a happiness?

Of course, there are extreme circumstances where such a response might be difficult, but I don't think it's useful to think of it as an ideal forever to be inadequate in front of. Rather, it's an aspiration to grow toward, or, alternatively, an emergency exit from the unhelpful or destructive ways that social convention, instinct, and evolutionary programming would have us respond. 

Not Knowing Something

This post wasn't prompted by anything that happened today. However, a conversation I had about something in particular got me thinking more generally about charitableness toward other people's learning paths. 

You can't know something before you learn it. Of course. But, sometimes it's human nature to forget that other people aren't born prefabricated with the life wisdom of 60 year olds. 

Example: Person A learns X through experience and incorporates X into his or her frame of reference for interacting with the world.  Later, at a time when X is no longer in the forefront of A's consciousness and has become second nature, A encounters Person B, who has not learned X. Person A, forgetting his or her own prior ignorance, becomes exasperated. "Don't you know?" A might say, upon hearing which, B too might forget that people like A once didn't know X either, making B feel especially dumb. 

Additionally, there may often be a gap of time between learning something and being able successfully to apply it. Sometimes, the gap might be quite long. Sometimes, the gap is unable to be closed, and a person is never able to apply in practice something they agree with in principle. This might be a particularly miserable situation for B, who knows X just as well as A does, but--for depression, for lack of emotional control, for reasons that may not be entirely clear even to B--isn't able to accomplish X, yet must sit through A's scolding, exasperation, or perhaps most frustratingly, the impugning of B's motives (which may be unfair, at least with regard to those not emerging from B's amygdala). 

On a separate note, by "ignorance", in the most nonjudgmental sense of the word, I would include being completely possessed of a seductively plausible but ultimately wrong view, wrong idea, wrong system of thought, etc.

*          *         *          *          *

Life is short, so let's have fun! Cheer up! 

Meditations, Book III, Section 13

Meditations, Book III, Section 13:

If thou shalt intend that which is present, following the rule of right and reason carefully, solidly, meekly, and shalt not intermix any other businesses, but shall study this only to preserve thy spirit unpolluted, and pure, and shall cleave unto him without either hope or fear of anything, in all things that thou shalt either do or speak, contenting thyself with heroical truth, thou shalt live happily; and from this, there is no man that can hinder thee.

Harmonia

This is reputed to be a statue of the Greek goddess Harmonia (similar to or the same as Concordia) that stands in Old Economy Village, Pennsylvania, USA, just northwest of the city of Pittsburgh.

Meditations, Book III, Section 12

Meditations, Book III, Section 12:

What is this, that now my fancy is set upon? of what things doth it consist? how long can it last? which of all the virtues is the proper virtue for this present use? as whether meekness, fortitude, truth, faith, sincerity, contentation, or any of the rest? Of everything therefore thou must use thyself to say, This immediately comes from God, this by that fatal connection, and concatenation of things, or (which almost comes to one) by some coincidental casualty. And as for this, it proceeds from my neighbour, my kinsman, my fellow: through his ignorance indeed, because he knows not what is truly natural unto him: but I know it, and therefore carry myself towards him according to the natural law of fellowship; that is kindly, and justly. As for those things that of themselves are altogether indifferent, as in my best judgment I conceive everything to deserve more or less, so I carry myself towards it.

I set in bold print the part I found most important to me. "Contentation" means "satisfaction" in the sense of satisfaction of a debt or obligation. It also means "contentment". I am not sure in which sense it is being used here.

Meditations, Book III, Section 11

Meditations, Book III, Section 11:

To these ever-present helps and mementoes, let one more be added, ever to make a particular description and delineation as it were of every object that presents itself to thy mind, that thou mayest wholly and throughly contemplate it, in its own proper nature, bare and naked; wholly, and severally; divided into its several parts and quarters: and then by thyself in thy mind, to call both it, and those things of which it doth consist, and in which it shall be resolved, by their own proper true names, and appellations. For there is nothing so effectual to beget true magnanimity, as to be able truly and methodically to examine and consider all things that happen in this life, and so to penetrate into their natures, that at the same time, this also may concur in our apprehensions: what is the true use of it? and what is the true nature of this universe, to which it is useful? how much in regard of the universe may it be esteemed? how much in regard of man, a citizen of the supreme city, of which all other cities in the world are as it were but houses and families?

Latin word of the day: caverna, ae

Latin word of the day: caverna, ae
Part of speech: noun
Declension: first
Meaning in English: cave, grotto, vault, chamber

Nominative singular: caverna
Nominative plural: cavernae
Genitive singular: cavernae
Genitive plural: cavernarum
Dative singular: cavernae
Dative plural: cavernis
Accusative singular: cavernam
Accusative plural: cavernas
Ablative singular: caverna
Ablative plural: cavernis
Vocative singular: caverna
Vocative plural: cavernae

Meditations, Book III, Section 10

Meditations, Book III, Section 10:

Use thine opinative faculty with all honour and respect, for in her indeed is all: that thy opinion do not beget in thy understanding anything contrary to either nature, or the proper constitution of a rational creature. The end and object of a rational constitution is, to do nothing rashly, to be kindly affected towards men, and in all things willingly to submit unto the gods. Casting therefore all other things aside, keep thyself to these few, and remember withal that no man properly can be said to live more than that which is now present, which is but a moment of time. Whatsoever is besides either is already past, or uncertain. The time therefore that any man doth live, is but a little, and the place where he liveth, is but a very little corner of the earth, and the greatest fame that can remain of a man after his death, even that is but little, and that too, such as it is whilst it is, is by the succession of silly mortal men preserved, who likewise shall shortly die, and even whiles they live know not what in very deed they themselves are: and much less can know one, who long before is dead and gone. 

Meditations, Book III, Section 9

Meditations, Book III, Section 9:

In the mind that is once truly disciplined and purged, thou canst not find anything, either foul or impure, or as it were festered: nothing that is either servile, or affected: no partial tie; no malicious averseness; nothing obnoxious; nothing concealed. The life of such an one, death can never surprise as imperfect; as of an actor, that should die before he had ended, or the play itself were at an end, a man might speak.

Meditations, Book III, Section 8

Meditations, Book III, Section 8:

Never esteem of anything as profitable, which shall ever constrain thee either to break thy faith, or to lose thy modesty; to hate any man, to suspect, to curse, to dissemble, to lust after anything, that requireth the secret of walls or veils. But he that preferreth before all things his rational part and spirit, and the sacred mysteries of virtue which issueth from it, he shall never lament and exclaim, never sigh; he shall never want either solitude or company: and which is chiefest of all, he shall live without either desire or fear. And as for life, whether for a long or short time he shall enjoy his soul thus compassed about with a body, he is altogether indifferent. For if even now he were to depart, he is as ready for it, as for any other action, which may be performed with modesty and decency. For all his life long, this is his only care, that his mind may always be occupied in such intentions and objects, as are proper to a rational sociable creature.

Invictus (Re-reading)

Out of the night that covers me,

Black as the pit from pole to pole, 

I thank whatever gods may be 

For my unconquerable soul. 

In the fell clutch of circumstance 

I have not winced nor cried aloud.

Under the bludgeonings of chance 

My head is bloody, but unbowed. 

Beyond this place of wrath and tears 

Looms but the Horror of the shade, 

And yet the menace of the years 

Finds and shall find me unafraid. 

It matters not how strait the gate, 

How charged with punishments the scroll, 

I am the master of my fate, 

I am the captain of my soul.

Pie Jesu

I had many bad experiences at the hands of individual Christians. Because of this, I often worry that I will fall into anti-Christian bias. Regrettably, I sometimes have fallen into anti-Christian bias. The good news is that I corrected myself. Whatever I imagine my best self to be, it is certainly not an anti-Christian. To be sure, everything and everyone doesn't always need to be painted in religious colors. Yet, there are people called Christians and people called non-Christians in the world; to the extent that people define themselves and are defined by their religious identity, I hope to show Christians only sisterly love. 

My individual experiences aside, from a more abstract point of view, I find that Christianity as a description of reality has explanatory power to a lesser degree than other systems of thought. The emphasis here is on lesser. All human systems of thought, the ones with any bit of staying power, are an approximation of reality on some level and to some degree. Though I recognize that Christianity, like other religions and philosophies, has some merit and some meritorious elements, when taken as a whole I am inclined to disagree. Thus, I am not a Christian. 

However, bias--unfortunately--not only comes from without, but also from within. Christians, it seems, are just as capable of mistreating other Christians as non-Christians are of Christians, and Christians are of non-Christians. I recently encountered a blog post in which one group of Christians said that another group of Christians, because of resolutions passed by the latter's church, were, "a freak show", "eunuchs", "communists", that their resolutions were "bullshit" and "progressivist nonsense" and that their clergy were "pussies". This, despite the latter's actions having a rather strong and direct basis in St. Paul's letter to the Galatians. 

It was almost as if the name callers had never heard of Galatians. Ironically--or not--Galatians was relevant not only to the substance of the dispute, but to the ugly form the dispute took in the hands of the critics. In Galatians, St. Paul writes, "For the whole law can be summed up in this one command: 'Love your neighbor as yourself.' But if instead of showing love among yourselves you are always biting and devouring one another, watch out!" He also wrote, "When you follow the desires of your sinful nature, your lives will produce these evil results ... hostility, quarreling, jealousy, outbursts of anger ... divisions, the feeling that everyone is wrong except those in your own little group, and other kinds of sin." 

Bullshit. Eunuchs. Pussies. Communists.  In this environment, one could recall the lyrics to Andrew Lloyd Weber's "Pie Jesu". I don't speak Latin; I'm only a beginning student. I understand them through another person's translation. But here they are, and in the context of this dispute, they are very moving:

Pie Jesu, pie Jesu, pie Jesu, pie Jesu
Qui tollis peccata mundi
Dona eis requiem, dona eis requiem
Pie Jesu, pie Jesu, pie Jesu, pie Jesu
Qui tollis peccata mundi
Dona eis requiem, dona eis requiem
Agnus Dei, Agnus Dei, Agnus Dei, Agnus Dei
Qui tollis peccata mundi
Dona eis requiem, dona eis requiem
Sempiternam
Sempiternam
Requiem

Before going hiking today, I will make one offering of incense to the goddess of mercy for the Christians who were targets of this hostility as well as one offering of incense to Pax for peace among Christians, and for peace in my own life, to be a less argumentative person myself. 

Prayer to Jupiter

Jupiter, who cherishes and nurtures the human race, through whom we live the span of our lives, in whose control are all men's hopes of life, grant that this day may be free of harm.

Concord

Michaela Murphy on Resilience

An interesting TED talk on resilience by Michaela Murphy. A commenter says, "[t]he last 60 seconds are a master class in the art of growing up".

Staying Calm: The Results

I've been trying to track down an international payment that I sent from Korea to the United States that disappeared. I've been making phone calls to this and that place in America. I went to my bank here in Korea yesterday morning.

I've never been good at controlling my emotions, but when this started, I set myself the task of approaching it in a Stoic manner. What might easily might have become a conflict or showdown infused with emotion and hostility has become a fun, people-centered, and--if I may I say it--tasteful adventure. 

When encountering rule-bound inflexibility and intransigence on the part of organizations, instead of getting upset at the lack of simple fairness, being calm allows you to think of different approaches. It also gives you confidence. By not being emotional, you don't needlessly undermine the moral authority of your objective. 

One customer service representative I spoke to misunderstood the bad connection on the international phone call as my deliberate refusal to speak clearly. He said, like an infuriated parent, "You WILL NOT mumble!". It was obnoxious, and actually, vicious, but staying task-focused allowed me to finish giving him the information that was the point of my phone call. Later, talking to a different customer service representative with a different organization, the previous person having been so rude, praising her good manners was all the sweeter! 

How to Avoid Looking Arrogant

A good article on how to avoid coming off as arrogant or as a know-it-all by Gretchen Rubin, on Linkedin.

Stoic Practice Opportunity

A payment of $600 that I sent to America has gone missing. Hohoho, a Stoic practice opportunity.  Some reminders for me, as I deal with this: "To bear this well" will be good fortune. Life is easy, if you want it.

Meditations, Book III, Section 7

Meditations, Book III, Section 7:

If thou shalt find anything in this mortal life better than righteousness, than truth, temperance, fortitude, and in general better than a mind contented both with those things which according to right and reason she doth, and in those, which without her will and knowledge happen unto thee by the providence; if I say, thou canst find out anything better than this, apply thyself unto it with thy whole heart, and that which is best wheresoever thou dost find it, enjoy freely. But if nothing thou shalt find worthy to be preferred to that spirit which is within thee; if nothing better than to subject unto thee thine own lusts and desires, and not to give way to any fancies or imaginations before thou hast duly considered of them, nothing better than to withdraw thyself (to use Socrates his words) from all sensuality, and submit thyself unto the gods, and to have care of all men in general: if thou shalt find that all other things in comparison of this, are but vile, and of little moment; then give not way to any other thing, which being once though but affected and inclined unto, it will no more be in thy power without all distraction as thou oughtest to prefer and to pursue after that good, which is thine own and thy proper good. For it is not lawful, that anything that is of another and inferior kind and nature, be it what it will, as either popular applause, or honour, or riches, or pleasures; should be suffered to confront and contest as it were, with that which is rational, and operatively good. For all these things, if once though but for a while, they begin to please, they presently prevail, and pervert a man's mind, or turn a man from the right way. Do thou therefore I say absolutely and freely make choice of that which is best, and stick unto it. Now, that they say is best, which is most profitable. If they mean profitable to man as he is a rational man, stand thou to it, and maintain it; but if they mean profitable, as he is a creature, only reject it; and from this thy tenet and conclusion keep off carefully all plausible shows and colours of external appearance, that thou mayest be able to discern things rightly.

Latin word of the day: incola, ae

Latin word of the day: incola, ae

Part of speech: noun

Declension: first

Gender: masculine or feminine

Meaning in English: native inhabitant

Nominative singular: incola

Nominative plural: incolae

Genitive singular: incolae

Genitive plural: incolarum

Dative singular: incolae

Dative plural: incolis

Accusative singular: incolam

Accusative plural: incolas

Ablative singular: incola

Ablative plural: incolis

Vocative singular: incola

Vocative plural: incolas

I can't insert macrons over letters on this blog. However, I'd like to remind myself that what distinguishes the ablative singular from the nominative and vocative singular is the presence in the ablative singular of a bar above the final 'a', indicating that it is a long 'a'. 

The word 'lemma' keeps coming up. The dictionary says this means the citation form of a word, when the word has multiple forms. For example, the English word 'to go' has derivative forms of 'went', 'going', 'gone', etc., but the 'lemma', or citation form, the one you'd look for in a dictionary, is 'go'. 

Nature, by Emily Dickinson

A poem for Magna Mater or Isis?

The Field You Belong To

Is there or was there ever a field that you belonged to? Or more than one? What do you remember the most about it? What did you love about it?

Meditations, Book III, Section 6

Meditations, Book III, Section 6:

To be cheerful, and to stand in no need, either of other men's help or attendance, or of that rest and tranquillity, which thou must be beholding to others for. Rather like one that is straight of himself, or hath ever been straight, than one that hath been rectified.

Latin word of the day: deorsum

Latin word of the day: deorsum
Part of speech: adverb
Meaning in English: downwards

Meditations, Book III, Section 5

Meditations, Book III, Section 5:

Do nothing against thy will, nor contrary to the community, nor without due examination, nor with reluctancy. Affect not to set out thy thoughts with curious neat language. Be neither a great talker, nor a great undertaker. Moreover, let thy God that is in thee to rule over thee, find by thee, that he hath to do with a man; an aged man; a sociable man; a Roman; a prince; one that hath ordered his life, as one that expecteth, as it were, nothing but the sound of the trumpet, sounding a retreat to depart out of this life with all expedition. One who for his word or actions neither needs an oath, nor any man to be a witness.

Meditations, Book III, Section 4

This one is good.

Meditations, Book III, Section 4:

Spend not the remnant of thy days in thoughts and fancies concerning other men, when it is not in relation to some common good, when by it thou art hindered from some other better work. That is, spend not thy time in thinking, what such a man doth, and to what end: what he saith, and what he thinks, and what he is about, and such other things or curiosities, which make a man to rove and wander from the care and observation of that part of himself, which is rational, and overruling. See therefore in the whole series and connection of thy thoughts, that thou be careful to prevent whatsoever is idle and impertinent: but especially, whatsoever is curious and malicious: and thou must use thyself to think only of such things, of which if a man upon a sudden should ask thee, what it is that thou art now thinking, thou mayest answer This, and That, freely and boldly, that so by thy thoughts it may presently appear that in all thee is sincere, and peaceable; as becometh one that is made for society, and regards not pleasures, nor gives way to any voluptuous imaginations at all: free from all contentiousness, envy, and suspicion, and from whatsoever else thou wouldest blush to confess thy thoughts were set upon. He that is such, is he surely that doth not put off to lay hold on that which is best indeed, a very priest and minister of the gods, well acquainted and in good correspondence with him especially that is seated and placed within himself, as in a temple and sacrary: to whom also he keeps and preserves himself unspotted by pleasure, undaunted by pain; free from any manner of wrong, or contumely, by himself offered unto himself: not capable of any evil from others: a wrestler of the best sort, and for the highest prize, that he may not be cast down by any passion or affection of his own; deeply dyed and drenched in righteousness, embracing and accepting with his whole heart whatsoever either happeneth or is allotted unto him. One who not often, nor without some great necessity tending to some public good, mindeth what any other, either speaks, or doth, or purposeth: for those things only that are in his own power, or that are truly his own, are the objects of his employments, and his thoughts are ever taken up with those things, which of the whole universe are by the fates or Providence destinated and appropriated unto himself. Those things that are his own, and in his own power, he himself takes order, for that they be good: and as for those that happen unto him, he believes them to be so. For that lot and portion which is assigned to every one, as it is unavoidable and necessary, so is it always profitable. He remembers besides that whatsoever partakes of reason, is akin unto him, and that to care for all men generally, is agreeing to the nature of a man: but as for honour and praise, that they ought not generally to be admitted and accepted of from all, but from such only, who live according to nature. As for them that do not, what manner of men they be at home, or abroad; day or night, how conditioned themselves with what manner of conditions, or with men of what conditions they moil and pass away the time together, he knoweth, and remembers right well, he therefore regards not such praise and approbation, as proceeding from them, who cannot like and approve themselves.

sacrary: a sacred building, a shrine
contumely: scornful or contemptuous
moil: work, toil

Meditations, Book III, Section 3

Meditations, Book III, Section 3:

Hippocrates having cured many sicknesses, fell sick himself and died. The Chaldeans and Astrologians having foretold the deaths of divers, were afterwards themselves surprised by the fates. Alexander and Pompeius, and Caius Caesar, having destroyed so many towns, and cut off in the field so many thousands both of horse and foot, yet they themselves at last were fain to part with their own lives. Heraclitus having written so many natural tracts concerning the last and general conflagration of the world, died afterwards all filled with water within, and all bedaubed with dirt and dung without. Lice killed Democritus; and Socrates, another sort of vermin, wicked ungodly men. How then stands the case? Thou hast taken ship, thou hast sailed, thou art come to land, go out, if to another life, there also shalt thou find gods, who are everywhere. If all life and sense shall cease, then shalt thou cease also to be subject to either pains or pleasures; and to serve and tend this vile cottage; so much the viler, by how much that which ministers unto it doth excel; the one being a rational substance, and a spirit, the other nothing but earth and blood.

Punishment

I got the genitive plural wrong on my last Latin post. Therefore, the punishment will be to decline ten first declension nouns. 

Calm down. :) It's not a real punishment. It's just practice. It's fun. 

Why study Latin? (I'd rather not think of myself as studying Latin. That adds too much emotional weight and high expectations to the situation. I'd rather say I'm just looking at Latin, for the time being. Maybe later, I will study it. 

Here's the thing: I tried to study Latin in university, but I gave up after one semester. I realize now that I didn't know how to study. I didn't understand the value of memorization and (much maligned these days but nevertheless extremely valuable) rote learning. Valuable because if something is memorized, known by heart, or practiced until it's second nature, your brain is freed up to focus on that which you don't know.

I could be wrong. But that is what has worked for me. Much more so than learning from a purely analytical point of view and trying to re-invent the wheel with each new sentence or with each new problem.

1. Terra, ae (land, ground)

Nominative singular: terra

Nominative plural: terrae

Genitive singular: terrae

Genitive plural: terrarum

Dative singular: terrae

Dative plural: terris

Accusative singular: terram

Accusative plural: terras

Ablative singular: terra

Ablative plural: terris

Vocative singular: terra

Vocative plural: terrae

2. Calumnia, ae (sophistry, false speech)

Nominative singular: calumnia

Nominative plural: calumniae

Genitive singular: calumniae

Genitive plural: calumniarum

Dative singular: calumniae

Dative plural: calumniis

Accusative singular: calumniam

Accusative plural: calumnias

Ablative singular: calumnia

Ablative plural: calumniis

Vocative singular: calumnia

Vocative plural: calumniae

3. Anima, ae (spirit)

Nominative singular: anima

Nominative plural: animae

Genitive singular: animae

Genitive plural: animarum

Dative singular: animae

Dative plural: animis

Accusative singular: animam

Accusative plural: animas

Ablative singular: anima

Ablative plural: animis

Vocative singular: anima

Vocative plural: animae

4. Distantia, ae (distance)

Nominative singular: distantia

Nominative plural: distantiae

Genitive singular: distantiae

Genitive plural: distantiarum

Dative singular: distantiae

Dative plural: distantiis

Accusative singular: distantiam

Accusative plural: distantias

Ablative singular: distantia

Ablative plural: distantiis

Vocative singular: distantia

Vocative plural: distantiae

5. Epistula, ae (letter)

Nominative singular: espistula

Nominative plural: epistulae

Genitive singular: epistulae

Genitive plural: epistularum

Dative singular: epistulae

Dative plural: epistulis

Accusative singular: epistulam

Accusative plural: epistulas

Ablative singular: epistula

Ablative plural: epistulis

Vocative singular: epistula

Vocative plural: epistulae

6. Fabula, ae (story, tale)

Nominative singular: fabula

Nominative plural: fabulae

Genitive singular: fabulae

Genitive plural: fabularum

Dative singular: fabulae

Dative plural: fabulis

Accusative singular: fabulam

Accusative plural: fabulas

Ablative singular: fabula

Ablative plural: fabulis

Vocative singular: fabula

Vocative plural: fabulae

7. Ara, ae (altar, shelter)

Nominative singular: ara

Nominative plural: arae

Genitive singular: arae

Genitive plural: ararum

Dative singular: arae

Dative plural: aris

Accusative singular: aram

Accusative plural: aras

Ablative singular: ara

Ablative plural: aris

Vocative singular: ara

Vocative plural: arae

8. Flamma, ae (flame)

Nominative singular: flamma

Nominative plural: flammae

Genitive singular: flammae

Genitive plural: flammarum

Dative singular: flammae

Dative plural: flammis

Accusative singular: flammam

Accusative plural: flammas

Ablative singular: flamma

Ablative plural: flammis

Vocative singular:: flamma

Vocative plural: flammae

9. Doctrina, ae (instruction)

Nominative singular: doctrina

Nominative plural: doctrinae

Genitive singular: doctrinae

Genitive plural: doctrinarum

Dative singular: doctrinae

Dative plural: doctrinis

Accusative singular: doctrinam

Accusative plural: doctrinas

Ablative singular: doctrina

Ablative plural: doctrinis

Vocative singular: doctrina

Vocative plural: doctrinae

10. Industria, ae (diligence)

Nominative singular: industria

Nominative plural: industriae

Genitive singular: industriae

Genitive plural: industriarum

Dative singular: industriae

Dative plural: industriis

Accusative singular: industriam

Accusative plural: industrias

Ablative singular: industria

Ablative plural: industriis

Vocative singular: industria

Vocative plural: industriae

I didn't re-read this. I hope I didn't make any mistakes. Because if I did...  haha.. :)

Latin word of the day: fera, ae

Latin word of the day: fera, ae

Part of speech: noun

Declension: first

Gender: feminine

Meaning in English: wild animal, beast

Nominative singular: fera

Nominative plural: ferae

Genitive singular: ferae

Genitive plural: ferarum

Dative singular: ferae

Dative plural: feris

Accusative singular: feram

Accusative plural: feras

Ablative singular: fera

Ablative plural: feris

Vocative singular: fera

Vocative plural: ferae

This word seems still to exist in English as 'feral', as in 'a feral animal'.

A book that is in the public domain, having been published in 1909, called 'Latin for Beginners', by an author named Benjamin L. D'ooge (downloadable from Project Gutenberg), has some great sentences using fera, ae (great in the sense of being able to see the word in the context of a sentence, rather than by itself). This sentence isn't from the book, but is modified from one of the sentences from the book:

Dea lunae feras silvarum amat. The goddess of the moon loves the beasts of the forests. 

Meditations, Book III, Section 2

One can find beauty in unexpected places. I would argue that you can even find beauty in litter (which isn't to say that litter is good for the environment). Some litter has the most astonishing colors and reflective, glossy surfaces. But the beauty of litter is only available to those who suspend their judgment. 

Meditations, Book III, Section 2: 

This also thou must observe, that whatsoever it is that naturally doth happen to things natural, hath somewhat in itself that is pleasing and delightful: as a great loaf when it is baked, some parts of it cleave as it were, and part asunder, and make the crust of it rugged and unequal, and yet those parts of it, though in some sort it be against the art and intention of baking itself, that they are thus cleft and parted, which should have been and were first made all even and uniform, they become it well nevertheless, and have a certain peculiar property, to stir the appetite. So figs are accounted fairest and ripest then, when they begin to shrink, and wither as it were. So ripe olives, when they are next to putrefaction, then are they in their proper beauty. The hanging down of grapes—the brow of a lion, the froth of a foaming wild boar, and many other like things, though by themselves considered, they are far from any beauty, yet because they happen naturally, they both are comely, and delightful; so that if a man shall with a profound mind and apprehension, consider all things in the world, even among all those things which are but mere accessories and natural appendices as it were, there will scarce appear anything unto him, wherein he will not find matter of pleasure and delight. So will he behold with as much pleasure the true rictus of wild beasts, as those which by skilful painters and other artificers are imitated. So will he be able to perceive the proper ripeness and beauty of old age, whether in man or woman: and whatsoever else it is that is beautiful and alluring in whatsoever is, with chaste and continent eyes he will soon find out and discern. Those and many other things will he discern, not credible unto every one, but unto them only who are truly and familiarly acquainted, both with nature itself, and all natural things.

Water & Rock

I'm not particularly good at taking photographs, but among those that I took today, I like this one best. There's lots of moving water and rock:

I Need to Reset

I used to devote a lot of time to spiritual practices. (I use the term loosely here.) When I did so, the results were a big improvement over my previous life. I have the tendency, however, to skip them, reduce time devoted to them, procrastinate, or let the energy devoted to them slowly fade. Sometimes this is from laziness; sometimes it's in favor of getting things done that are, in the immediate short term, more pressing. 

But that's how your progress unravels. Nor--at least in my case--does there seem to be an upper plateau that you can relax and get complacent on, one you've reached it. It's true that the further along you are, the slower the backsliding, but backslide you eventually do.

I need to begin again and devote regular, consistent time to spiritual practices. 

Meditations, Book III, Section 1

This is the end of Book II and the beginning of Book III. 

Meditations, Book III, Section 1; Marcus Aurelius on aging:

A man must not only consider how daily his life wasteth and decreaseth, but this also, that if he live long, he cannot be certain, whether his understanding shall continue so able and sufficient, for either discreet consideration, in matter of businesses; or for contemplation: it being the thing, whereon true knowledge of things both divine and human, doth depend. For if once he shall begin to dote, his respiration, nutrition, his imaginative, and appetitive, and other natural faculties, may still continue the same: he shall find no want of them. But how to make that right use of himself that he should, how to observe exactly in all things that which is right and just, how to redress and rectify all wrong, or sudden apprehensions and imaginations, and even of this particular, whether he should live any longer or no, to consider duly; for all such things, wherein the best strength and vigour of the mind is most requisite; his power and ability will be past and gone. Thou must hasten therefore; not only because thou art every day nearer unto death than other, but also because that intellective faculty in thee, whereby thou art enabled to know the true nature of things, and to order all thy actions by that knowledge, doth daily waste and decay: or, may fail thee before thou die.

Stingless Jellyfish Lake

If you ask me, I would say it's wise not to be so jaded as to not fall in love with the mystical wonder of this. 

Latin word of the day: insula, ae

Latin word of the day: insula, ae
Part of speech: noun
Declension: first
Gender: feminine
Meaning in English: island

Nominative singular: insula
Nominative plural: insulae
Genitive singular: insulae
Genitive plural: insularum
Dative singular: insulae
Dative plural: insulis
Accusative singular: insulam
Accusative plural: insulas
Ablative singular: insula
Ablative plural: insulis
Vocative singular: insula
Vocative plural: insulae

This word seems similar to English "peninsula".

Meditations, Book II, Section 15

Meditations, Book II, Section 15:

The time of a man's life is as a point; the substance of it ever flowing, the sense obscure; and the whole composition of the body tending to corruption. His soul is restless, fortune uncertain, and fame doubtful; to be brief, as a stream so are all things belonging to the body; as a dream, or as a smoke, so are all that belong unto the soul. Our life is a warfare, and a mere pilgrimage. Fame after life is no better than oblivion. What is it then that will adhere and follow? Only one thing, philosophy. And philosophy doth consist in this, for a man to preserve that spirit which is within him, from all manner of contumelies and injuries, and above all pains or pleasures; never to do anything either rashly, or feignedly, or hypocritically: wholly to depend from himself and his own proper actions: all things that happen unto him to embrace contentedly, as coming from Him from whom he himself also came; and above all things, with all meekness and a calm cheerfulness, to expect death, as being nothing else but the resolution of those elements, of which every creature is composed. And if the elements themselves suffer nothing by this their perpetual conversion of one into another, that dissolution, and alteration, which is so common unto all, why should it be feared by any? Is not this according to nature? But nothing that is according to nature can be evil, whilst I was at Carnuntzim.

Emphasis mine.

Good Night

The typhoon that passed over Japan made the weather here very windy all weekend.  Today was less windy but considerably cooler. Autumn is coming. 

Prayer to the gods for peace in Iraq, for peace in Ukraine, for peace between Russia and the United States; for religious, ethnic, and sexual minorities who suffer discrimination; for people everywhere who are worried, for people everywhere who are suffering physically, mentally, or emotionally; prayer for those who are angry, prayer for those who are trapped in mental states that create friction or conflict with the world but can't or don't know how to free themselves; prayer for those who are trapped in their society's social roles and can't live out their potential; prayer for prisoners around the world, and prayer for those awaiting execution in nations with the death penalty.

Good night. 

Meditations, Book II, Section 14

Meditations, Book II, Section 14:

A man's soul doth wrong and disrespect itself first and especially, when as much as in itself lies it becomes an aposteme, and as it were an excrescency of the world, for to be grieved and displeased with anything that happens in the world, is direct apostacy from the nature of the universe; part of which, all particular natures of the world, are. Secondly, when she either is averse from any man, or led by contrary desires or affections, tending to his hurt and prejudice; such as are the souls of them that are angry. Thirdly, when she is overcome by any pleasure or pain. Fourthly, when she doth dissemble, and covertly and falsely either doth or saith anything. Fifthly, when she doth either affect or endeavour anything to no certain end, but rashly and without due ratiocination and consideration, how consequent or inconsequent it is to the common end. For even the least things ought not to be done, without relation unto the end; and the end of the reasonable creatures is, to follow and obey him, who is the reason as it were, and the law of this great city, and ancient commonwealth.

Meditations, Book II, Section 13

Meditations, Book II, Section 13:

Remember that all is but opinion and conceit, for those things are plain and apparent, which were spoken unto Monimus the Cynic; and as plain and apparent is the use that may be made of those things, if that which is true and serious in them, be received as well as that which is sweet and pleasing.